Mañjuśrī Bodhisattva pronounced Mahāprajñāpāramitā Sūtra
Chinese translation: Liang Dynasty, Tripiṭaka Master Mandalasena, from the kingdom of Funan.
VOLUME ONE
Thus have I heard:
At one time, at the Jeta Grove, Anāthapiṇḍika’s Park, in the country of Śrāvastī, the Buddha was together with one thousand great bhikṣus and ten thousand great bodhisattvas, all gathered completely. All of them adorned themselves with the Great Adornment and had already dwelt in the stage of non-retrogression. The names of those bodhisattvas were Bodhisattva Maitreya, Bodhisattva Mañjuśrī, Bodhisattva Unobstructed Eloquence, Bodhisattva Never Abandoning Courage, and many other bodhisattvas such as these.
The great Bodhisattva Mañjuśrī, the Youthful One, early in the morning went alone to the place of the Buddha, but stood outside. At that time, the Venerable Śāriputra, Pūrṇa Maitrāyaṇīputra, Mahāmaudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, and all the great śrāvakas also came to the Buddha’s place and stood outside.
Knowing that the assembly had gathered, the Tathāgata came out from his room and spread out a seat. The World-Honored One said to the Venerable Śāriputra:
“Why have you come so early in the morning and stood outside the door?”
Śāriputra said to the Buddha:
“World-Honored One, the Bodhisattva Mañjuśrī, the Youthful One, had already come here and was standing outside the door first. In truth, I arrived afterward.”
At that time, the Buddha asked Mañjuśrī:
“Did you come here first because you wished to meet the Tathāgata?”
Mañjuśrī said to the Buddha:
“World-Honored One, it is so. Indeed, I came here in order to meet the World-Honored One. Why? Because I delight in right contemplation in order to benefit sentient beings. I contemplate the Tathāgata’s suchness-character: not a different characteristic, not a moving characteristic, not a created characteristic, not a characteristic of arising, not a characteristic of ceasing, not a characteristic of existence, not a characteristic of nonexistence, not located in one place, not apart from place, not of the three times, not not of the three times, not two characteristics, not without two characteristics, not a defiled characteristic, not a pure characteristic. I rightly contemplate all such characteristics of the Tathāgata in order to benefit sentient beings.”
The Buddha said to Mañjuśrī:
“If one is able to see the characteristics of the Tathāgata in this way, then the mind neither grasps nor does not grasp. It is neither accumulated nor not accumulated.”
At that time, Śāriputra said to Mañjuśrī:
“If you speak in this way, then seeing the Tathāgata is exceedingly rare; for all sentient beings see the Tathāgata, yet their minds do not cling to the characteristics of sentient beings. You teach all sentient beings to proceed toward Nirvāṇa, yet you do not grasp the characteristic of proceeding toward Nirvāṇa. For the sake of all sentient beings, you create the Great Adornment, yet your mind does not perceive the characteristic of adornment.”
The great Bodhisattva Mañjuśrī, the Youthful One, said to Śāriputra:
“Indeed, indeed, it is exactly as the Venerable has said! Although for the sake of all sentient beings I arouse the mind to create the Great Adornment, I constantly do not see the existence of the characteristic of sentient beings. Although for all sentient beings I arouse the Great Adornment, the realm of sentient beings neither increases nor decreases. Suppose there were a Buddha abiding in the world for one kalpa or more than one kalpa; from the realm of that single Buddha, there again appeared immeasurable, boundless Buddhas as numerous as the sands of the Ganges River. In this way, each Buddha abides for one kalpa or more than one kalpa, day and night teaching the Dharma, with the mind never ceasing.
“All those Buddhas save immeasurable sentient beings, as numerous as the sands of the Ganges, causing them to enter Nirvāṇa, yet the realm of sentient beings neither increases nor decreases. Even throughout the worlds of the Buddhas in the ten directions, it is likewise so. Each Buddha teaches and transforms beings, liberating immeasurable sentient beings as numerous as the sands of the Ganges and causing them to enter Nirvāṇa, yet the realm of sentient beings neither increases nor decreases. Why? Because the fixed characteristic of sentient beings cannot be grasped, therefore the realm of sentient beings neither increases nor decreases.”
Śāriputra again said to Mañjuśrī:
“If the realm of sentient beings neither increases nor decreases, then how can a bodhisattva, for the sake of sentient beings, seek Perfect and Complete Enlightenment and constantly practice teaching the Dharma?”
Mañjuśrī said:
“If all sentient beings are the characteristic of emptiness, then there is no bodhisattva seeking Perfect and Complete Enlightenment. There are also no sentient beings to whom the Dharma can be taught. Why? Because within the Dharma that I speak of, there is not a single dharma that can be grasped.”
The Buddha said to Mañjuśrī:
“If there are no sentient beings, why do you say there are sentient beings and the realm of sentient beings?”
Mañjuśrī said:
“The realm of sentient beings is the same as the realm of the Buddhas.”
The Buddha again asked Mañjuśrī:
“Can the realm of sentient beings be measured?”
Mañjuśrī replied:
“The number of the realms of sentient beings is the same as the number of the realms of the Buddhas.”
The Buddha again asked:
“Does the number of the realms of sentient beings have a place?”
Mañjuśrī replied:
“The number of the realms of sentient beings is inconceivable.”
The Buddha again asked:
“Does the characteristic of the realm of sentient beings abide?”
He replied:
“Sentient beings have no abiding, just like the abiding of empty space.”
The Buddha asked Mañjuśrī:
“Thus, when cultivating Prajñāpāramitā, how should one abide in Prajñāpāramitā?”
Mañjuśrī replied:
“To not abide in any dharma at all is to abide in Prajñāpāramitā.”
The Buddha again asked:
“Why is it said that not abiding in any dharma is called abiding in Prajñāpāramitā?”
Mañjuśrī replied:
“Because there is no characteristic of abiding; this itself is abiding in Prajñāpāramitā.”
The Buddha asked Mañjuśrī:
“When abiding in Prajñāpāramitā, how do those roots of virtue increase? How do they decrease?”
Mañjuśrī replied:
“When abiding in Prajñāpāramitā, the roots of virtue neither increase nor decrease; with regard to all dharmas, there is neither increase nor decrease. The nature and characteristics of that Prajñāpāramitā also neither increase nor decrease.
“World-Honored One, in this way, cultivating Prajñāpāramitā means neither abandoning the dharmas of ordinary beings nor grasping the dharmas of the noble ones. Why? Because Prajñāpāramitā does not see any dharma that can be grasped or abandoned. Thus, cultivating Prajñāpāramitā does not see Nirvāṇa or saṃsāra as things to delight in or reject. Why? If one does not see saṃsāra, how could one become weary of it and leave it behind? If one does not see Nirvāṇa, how could one delight in it? Thus, cultivating Prajñāpāramitā does not see afflictions or defilements to abandon; nor does it see merits to grasp. Regarding all dharmas, the mind neither increases nor decreases. Why? Because it does not see the Dharma realm as having increase or decrease. World-Honored One, if it is truly so, this is called cultivating Prajñāpāramitā.
“World-Honored One, not seeing that dharmas arise or cease is cultivating Prajñāpāramitā. World-Honored One, not seeing that dharmas increase or decrease is cultivating Prajñāpāramitā. World-Honored One, when the mind does not wish to grasp and does not see characteristics of dharmas that can be sought after, this is cultivating Prajñāpāramitā.
“World-Honored One, not seeing beauty or ugliness, without comparing high and low, without grasping or abandoning—this is cultivating Prajñāpāramitā. Why? Because dharmas have no beauty or ugliness, as dharmas are free from all characteristics; dharmas have no high or low, because the nature of dharmas is equal; dharmas cannot be grasped or abandoned, because dharmas abide in ultimate reality. This is cultivating Prajñāpāramitā.”
The Buddha asked Mañjuśrī:
“Is there any dharma superior to the Buddha’s Dharma?”
Mañjuśrī replied:
“I do not see any dharma that is more excellent than the Buddha’s Dharma. The Tathāgata’s own awakening to all dharmas as empty is something that can be directly known and realized.”
The Buddha said to Mañjuśrī:
“Indeed, indeed, the Tathāgata’s right enlightenment is the direct realization of the Dharma of emptiness.”
Mañjuśrī said to the Buddha:
“World-Honored One, within that Dharma of emptiness, is there any superior dharma that can be attained?”
The Buddha said:
“Well done, Mañjuśrī! What you have said is indeed the true Dharma.”
The Buddha again asked:
“Is Supreme Perfect and Complete Enlightenment called the Buddha’s Dharma?”
He replied:
“As the Buddha has said, Supreme Perfect and Complete Enlightenment is called the Buddha’s Dharma. Why? Because there is no dharma that can be called Supreme Perfect and Complete Enlightenment.”
Mañjuśrī said:
“Thus, cultivating Prajñāpāramitā is not called being a vessel of Dharma; there is no Dharma by which ordinary beings can be taught, there is no Buddha Dharma, and there is no dharma that increases. This is cultivating Prajñāpāramitā.
“World-Honored One, when cultivating Prajñāpāramitā, one does not see any dharma that can be discriminated or contemplated.”
The Buddha asked:
Do you not contemplate the Buddha Dharma? He replied:
World-Honored One, no! According to my understanding, through contemplation one does not see the Buddha Dharma, nor can one distinguish this as the dharma of ordinary beings, the dharma of Śrāvakas, or the dharma of Pratyekabuddhas. This is called the unsurpassed Buddha Dharma.
Furthermore, when practicing Prajñā-pāramitā, one does not see the characteristics of ordinary beings, does not see the characteristics of Buddha Dharma, and does not see that any dharmas possess fixed characteristics. This is practicing Prajñā-pāramitā.
World-Honored One! When practicing Prajñā-pāramitā, one does not see the Desire Realm, does not see the Form Realm, does not see the Formless Realm, and does not see the Realm of Quiescence. Why? Because one does not see any dharma as having the characteristic of complete cessation. This is practicing Prajñā-pāramitā.
World-Honored One! When practicing Prajñā-pāramitā, one does not see the giver of kindness, nor does one see the receiver of kindness. Contemplating these two characteristics, the mind does not discriminate. This is practicing Prajñā-pāramitā.
Furthermore, when practicing Prajñā-pāramitā, one does not see that Buddha Dharma can be grasped, nor does one see that the dharma of ordinary beings can be abandoned. This is practicing Prajñā-pāramitā.
Furthermore, when practicing Prajñā-pāramitā, one does not see that the dharma of ordinary beings can be destroyed, nor does one see Buddha Dharma to be realized and known. This is practicing Prajñā-pāramitā.
The Buddha taught Mañjuśrī:
Excellent! You have skillfully spoken correctly about the profound characteristics of Prajñā-pāramitā. This is the Dharma seal that all great Bodhisattvas have studied. Even Śrāvakas, Pratyekabuddhas, practitioners in training, and those beyond training will not depart from this seal in cultivating the path and its fruits.
The Buddha taught Mañjuśrī:
If there is someone who hears this Dharma and does not become doubtful, frightened, or afraid, know that this person has planted wholesome roots with thousands of Buddhas since long ago. Even with hundreds of thousands of millions of billions of Buddhas, this person has deeply planted virtuous roots, and therefore does not become doubtful or afraid toward this profound Prajñā-pāramitā.
Mañjuśrī said to the Buddha:
World-Honored One! I wish to restate the meaning of Prajñā-pāramitā.
The Buddha said:
Speak!
Mañjuśrī replied:
World-Honored One! When practicing Prajñā-pāramitā, one does not see any dharmas as things one should abide in or things one should not abide in; nor does one see realms possessing characteristics that can be grasped or abandoned. Why? Because the Tathāgatas do not see the characteristics of the realms of all dharmas. They do not even see the realms of the Buddhas, much less grasp the realms of Śrāvakas, Pratyekabuddhas, and ordinary beings. They do not grasp characteristics that can be conceived, nor do they grasp characteristics that cannot be conceived; they do not see how many characteristics dharmas have; they directly realize the inconceivable emptiness of dharmas. Thus, great Bodhisattvas who have made offerings and planted wholesome roots with countless hundreds of thousands of millions of billions of Buddhas do not become doubtful or afraid toward this profound Prajñā-pāramitā.
Furthermore, when practicing Prajñā-pāramitā, one does not see bondage, does not see liberation, and does not see the differing characteristics between ordinary beings and the Three Vehicles. This is practicing Prajñā-pāramitā.
The Buddha asked Mañjuśrī:
How many Buddhas have you made offerings to?
Mañjuśrī replied:
The characteristics of myself and the Buddhas are like illusions, so I do not see the act of making offerings or the one who receives the offerings.
The Buddha asked:
Now, are you unable to abide in the Buddha Vehicle?
Mañjuśrī replied:
As I have contemplated, I do not see a single dharma. How then could I abide in the Buddha Vehicle?
The Buddha asked:
Have you not realized the Buddha Vehicle?
Mañjuśrī replied:
The Buddha Vehicle exists only as a designation. It cannot be attained and cannot be seen. How then could I realize it?
The Buddha asked:
Have you attained unobstructed wisdom?
Mañjuśrī replied:
I myself am unobstructed; how could I use the unobstructed to realize the unobstructed?
The Buddha asked:
Have you sat upon the seat of enlightenment?
Mañjuśrī replied:
If all Tathāgatas do not sit upon the seat of enlightenment, how could I alone sit upon the seat of enlightenment? Why? Because at present I see all dharmas abiding in ultimate reality.
The Buddha asked:
What is called ultimate reality?
Mañjuśrī replied:
The view of self? That is ultimate reality.
The Buddha asked:
How can the view of self be ultimate reality?
Mañjuśrī replied:
The characteristic of the view of self, like the Tathāgata, is neither real nor unreal; it neither comes nor goes; it is the body and yet not the body. This is called ultimate reality.
Śāriputra said to the Buddha:
World-Honored One! If one clearly understands this meaning, that person is certainly called a great Bodhisattva. Why? Because upon hearing this profound characteristic of Prajñā-pāramitā, their mind does not become doubtful, frightened, or afraid; they do not retreat and do not regret.
Bodhisattva Maitreya said to the Buddha:
World-Honored One! Hearing completely the characteristics of Prajñā-pāramitā means one is close to the position of Buddhahood. Why? Because the Tathāgata has now awakened to this Dharma characteristic.
Mañjuśrī said:
World-Honored One! Those who hear the profound Prajñā-pāramitā and do not become doubtful, frightened, or afraid, who do not retreat and do not regret—know that such a person has seen the Buddha.
At that time, the laywoman Vimala (Formless) said to the Buddha:
World-Honored One! The dharma of ordinary beings, the dharma of Śrāvakas, the dharma of Pratyekabuddhas, the dharma of Bodhisattvas, and the Dharma of Buddhas are all without characteristics. Therefore, upon hearing Prajñā-pāramitā, all do not become doubtful, frightened, or afraid; they do not retreat and do not regret. Why? Because all dharmas are originally without characteristics.
The Buddha told Śāriputra:
Any virtuous man or virtuous woman who hears this profound Prajñā-pāramitā will have a steadfast mind and will not become doubtful, frightened, or afraid; they will not retreat and will not regret. Know that such a person has already entered the stage of non-retrogression. If someone hears this profound Prajñā-pāramitā and does not become doubtful or afraid, but instead believes in it, delights in it, listens to it, receives it, and rejoices without weariness, then this person fully possesses the Perfection of Giving, the Perfection of Precepts, the Perfection of Diligence, the Perfection of Patience, the Perfection of Meditation, and the Perfection of Wisdom. They are also able to explain and distinguish it for others so that they may practice according to the Dharma.
The Buddha asked Mañjuśrī:
What meaning do you contemplate by which you realize Anuttara-samyak-saṃbodhi and abide in Anuttara-samyak-saṃbodhi?
Mañjuśrī replied:
I do not attain Anuttara-samyak-saṃbodhi. I do not abide in the Buddha Vehicle, so how could I realize it? What I have spoken is itself the characteristic of a Bodhisattva.
The Buddha praised Mañjuśrī:
Excellent! You have skillfully spoken the meaning within this profound Dharma. Previously, you deeply planted wholesome roots with the Buddhas and purified your practice of the holy life through the Dharma of no characteristics.
Mañjuśrī replied:
If one sees characteristics, then one speaks of no characteristics. Now I do not see characteristics, nor do I see the absence of characteristics. How then can it be said that I use the Dharma of no characteristics to purify my practice of the holy life?
The Buddha asked Mañjuśrī:
Do you see the precepts of the Śrāvakas?
Mañjuśrī replied:
Yes, I see them.
The Buddha asked:
How do you see them?
Mañjuśrī replied:
I do not create the views of ordinary beings; I do not create the views of saints; I do not create views with awareness; I do not create views without awareness; I do not create great views; I do not create small views; I do not create views of being tamed; I do not create views of being untamed; they are neither views nor non-views.
Śāriputra asked Mañjuśrī:
You contemplate the Śrāvaka Vehicle in this way; how then do you contemplate the Buddha Vehicle?
Mañjuśrī said:
I do not see the Dharma of Bodhi, I do not see a person who practices toward Bodhi, and I do not see a person who realizes Bodhi.
Śāriputra asked Mañjuśrī:
What is called Buddha? How does one contemplate Buddha?
Mañjuśrī asked in return:
What is the self?
Śāriputra said:
The self exists only as a designation; the characteristic of this designation is empty.
Mañjuśrī said:
That is correct. If the self is only a designation, then Buddha is also only a designation. The characteristic of designation is empty, and this is Bodhi. One does not seek Bodhi through designations. The characteristic of Bodhi is without words and without speech. Why? Because words and Bodhi are both empty.
Shariputra! Why is it called Buddha? How should one contemplate the Buddha? It means: not arising, not ceasing, not coming, not going, without name, without form; this is called Buddha. To contemplate the true reality of one’s own body is to contemplate the Buddha in the same way. Only those with wisdom can know this. This is called contemplating the Buddha.
At that time, Shariputra said to the Buddha:
“World-Honored One! As Manjushri explains Prajñāpāramitā, beginner Bodhisattvas are unable to understand it.”
Manjushri said:
“Not only are beginner Bodhisattvas unable to know it, but even those of the Two Vehicles who have attained realization may not necessarily understand it clearly. A teaching such as this is not known by anyone. Why? Because the mark of Bodhi truly has no dharma that can be known. It is not seen, not heard, not attained, not thought, not born, not destroyed, not spoken, and has no sound. Thus, the nature and characteristics of Bodhi are empty and still, without realization, without knowing, without form, without marks. Then how could there be someone who attains Bodhi?”
Shariputra asked Manjushri:
“Regarding the Dharma realm, does the Buddha not realize Unsurpassed Complete and Perfect Enlightenment?”
Manjushri replied:
“Shariputra! He does not realize it. Why? Because the World-Honored One is itself the Dharma realm. If the Dharma realm were used to realize the Dharma realm, that would be a dispute. Shariputra! The characteristic of the Dharma realm itself is Bodhi. Why? Because within that Dharma realm there is no characteristic of sentient beings, since all dharmas are empty. All dharmas being empty is Bodhi, because there is no duality and no discrimination.
Shariputra! Within non-discrimination there is non-knowing. If there is non-knowing, then there is no speech. Without the characteristic of speech, it is neither existence nor non-existence, neither knowing nor not knowing. All dharmas are likewise so. Why? Because all dharmas cannot be seen as having a location and have no fixed nature. Therefore, even the appearance of the mark of grave offenses is inconceivable. Why? Because the true reality of all dharmas cannot be destroyed.
Thus, grave offenses are also not an inherent nature. They do not cause one to be born in heaven, fall into hell, or enter Nirvana. Why? Because all karmic conditions abide in ultimate reality; there is no coming, no going, no cause, and no effect. Why? Because the Dharma realm is boundless, without before and after.
Therefore, Shariputra! If one sees a monk who has committed a grave offense and yet does not fall into hell, and even if one practices purely but does not enter Nirvana, such a monk is neither worthy of offerings nor unworthy of offerings, neither one who has exhausted the outflows nor one who has not exhausted the outflows. Why? Because all dharmas abide in equality.”
Shariputra said:
“What is called the non-retrogressive patience toward the Dharma?”
Manjushri replied:
“Not seeing even the smallest dharma having the characteristic of arising and ceasing is called the non-retrogressive patience toward the Dharma.”
Shariputra asked:
“What is called a monk who is not disciplined?”
Manjushri replied:
“An Arhat who has purified all outflows is called one who is not disciplined. Why? Because all bonds and afflictions have already been extinguished, and there is nothing left to discipline, therefore he is called not disciplined. If the mind and actions are filled with offenses, that is called an ordinary being. Why? Because ordinary sentient beings do not accord with the Dharma realm, therefore they are called offenders.”
Shariputra said:
“Excellent! Now you have skillfully explained to me the meaning of an Arhat who has exhausted the outflows.”
Manjushri said:
“Indeed, indeed! I have exhausted the outflows and am a true Arhat. Why? Because I have cut off the seeking for the path of the Hearers and the Solitary Buddhas. For this reason, I am called one who has realized the exhaustion of the outflows and attained Arhatship.”
The Buddha said to Manjushri:
“When Bodhisattvas sit upon the place of enlightenment, do they awaken to Unsurpassed Complete and Perfect Enlightenment?”
Manjushri replied:
“When Bodhisattvas sit upon the place of enlightenment, there is no awakening to Unsurpassed Complete and Perfect Enlightenment. Why? Because the characteristic of Bodhi is such that there is not even the smallest dharma that can be attained; therefore it is called Unsurpassed Complete and Perfect Enlightenment. Bodhi is without marks—then who can sit, and there is also no one who rises. Therefore, one does not see a Bodhisattva sitting upon the place of enlightenment, nor is there anyone who awakens to Unsurpassed Complete and Perfect Enlightenment.”
Manjushri said to the Buddha:
“World-Honored One! Bodhi itself is the five heinous offenses, and the five heinous offenses themselves are Bodhi. Why? Because Bodhi and the five heinous offenses have no two marks; there is no learning in what is not to be learned, no seeing in what is not to be seen, no knowing in what is not to be known, and no discrimination in what is not to be discriminated. Such a characteristic is called Bodhi. Seeing the characteristics of the five heinous offenses is likewise.
If one says that there is Bodhi and a person who attains it, one should know that such a person is someone with the arrogance of claiming superior attainment.”
At that time, the World-Honored One taught Manjushri:
“You say that I am the Tathagata. Am I truly the Tathagata?”
Manjushri replied:
“No, World-Honored One! I do not say that the Tathagata is the Tathagata. There is no characteristic of Suchness that can be called Suchness, nor is there Tathagata wisdom that can know Suchness. Why? Because the Tathagata and wisdom have no two characteristics; they are empty. Since the Tathagata exists only as a name, how could I say ‘the Tathagata’?”
The Buddha said to Manjushri:
“Do you doubt the Tathagata?”
Manjushri replied:
“No, World-Honored One! I contemplate the Tathagata as having no fixed nature, neither arising nor ceasing; therefore, I have nothing to doubt.”
The Buddha said to Manjushri:
“Do you not say that the Tathagata appears in the world?”
Manjushri replied:
“Yes, it is so.”
“If there is a Tathagata appearing in the world, then the entire Dharma realm also appears…”
The Buddha said to Manjushri:
“Do you think that the Buddhas as numerous as the sands of the Ganges enter Nirvana?”
He replied:
“The Buddhas have one characteristic, yet it is inconceivable!”
The Buddha said to Manjushri:
“Indeed, indeed. The Buddha has one characteristic, but it is inconceivable.”
Manjushri said:
“World-Honored One! Is the Buddha abiding in the world?”
The Buddha said:
“Indeed, it is so.”
Manjushri said:
“If the Buddha abides in the world, then the Buddhas as numerous as the sands of the Ganges will also abide in the world.”
Why? Because all Buddhas have the same mark, which is the mark of the inconceivable. The mark of the inconceivable neither arises nor ceases. If all future Buddhas appear in the world, then all Buddhas also appear. Why? Because within the inconceivable there are no marks of the past, marks of the future, or marks of the present; but because sentient beings cling to attachments, they think that the Buddha appears in the world and think that the Buddha enters nirvana.
The Buddha taught Mañjuśrī:
This is something that only the Tathāgata, the Arhat, and non-retrogressive Bodhisattvas can understand. Why? Because these three kinds of beings, upon hearing the profound Dharma, neither slander it nor praise it.
Mañjuśrī said to the Buddha:
World-Honored One! In this way, regarding the inconceivable Dharma, who slanders it and who praises it?
The Buddha told Mañjuśrī:
The Tathāgata is inconceivable, and ordinary beings are also inconceivable.
Mañjuśrī said to the Buddha:
World-Honored One! Are ordinary beings also inconceivable?
The Buddha said:
Ordinary beings are also inconceivable. Why? Because all mental marks are inconceivable.
Mañjuśrī said:
If this is said, then the Tathāgata is inconceivable, and ordinary beings are also inconceivable. Now countless Buddhas seeking Nirvana have labored in vain. Why? Because the inconceivable Dharma itself is Nirvana, equal and without difference.
Mañjuśrī said:
Thus ordinary beings are inconceivable, and Buddhas are inconceivable. If any good man or good woman cultivates firm roots of virtue and draws near to a good spiritual friend, then they can fully understand this.
The Buddha told Mañjuśrī:
Do you wish the Tathāgata to be the supreme among sentient beings?
He replied:
I wish the Tathāgata to be foremost and supreme among sentient beings, but the mark of sentient beings also cannot be grasped.
The Buddha said:
Do you wish the Tathāgata to attain the inconceivable Dharma?
He replied:
I wish the Tathāgata to attain the inconceivable Dharma, but among all dharmas there is no one who attains it.
The Buddha told Mañjuśrī:
Do you wish the Tathāgata to teach the Dharma in order to transform beings?
Mañjuśrī replied:
I wish the Tathāgata to teach the Dharma and transform beings, but the speaker and the listener cannot be attained. Why? Because abiding in the Dharma realm and the Dharma realm of sentient beings, there is no mark of difference.
The Buddha told Mañjuśrī:
Do you wish the Tathāgata to be the unsurpassed field of merit?
He replied:
The Tathāgata is the inexhaustible field of merit, the mark of inexhaustibility. The mark of inexhaustibility itself is the unsurpassed field of merit. It is neither a field of merit nor not a field of merit, yet it is called the field of merit. Without the marks of brightness and darkness, arising and ceasing, that is the field of merit. If one clearly understands the mark of the field of merit in this way, then deeply planting roots of virtue neither increases nor decreases.
The Buddha told Mañjuśrī:
How does deeply planting roots of virtue neither increase nor decrease?
He replied:
The mark of the field of merit is inconceivable. If anyone, within it, practices wholesome deeds according to the Dharma, that too is inconceivable. Planting in this way is called neither increasing nor decreasing, and is also the supreme unsurpassed field of merit.
At that time, through the Buddha’s spiritual power, the earth trembled in six ways, revealing the mark of impermanence. Sixteen thousand people all attained the patience of non-arising Dharma. Seven hundred bhikshus, three thousand upāsakas, forty thousand upāsikās, and sixty koṭi nayuta heavenly beings of the Six Desire Heavens became free from dust and defilements; among all dharmas, they attained the pure Dharma eye.
Shariputra! Why is it called Buddha? How should one contemplate the Buddha? It means: not arising, not ceasing, not coming, not going, without name, without form; this is called Buddha. To contemplate the true reality of one’s own body is to contemplate the Buddha in the same way. Only those with wisdom can know this. This is called contemplating the Buddha.
At that time, Shariputra said to the Buddha:
“World-Honored One! As Manjushri explains Prajñāpāramitā, beginner Bodhisattvas are unable to understand it.”
Manjushri said:
“Not only are beginner Bodhisattvas unable to know it, but even those of the Two Vehicles who have attained realization may not necessarily understand it clearly. A teaching such as this is not known by anyone. Why? Because the mark of Bodhi truly has no dharma that can be known. It is not seen, not heard, not attained, not thought, not born, not destroyed, not spoken, and has no sound. Thus, the nature and characteristics of Bodhi are empty and still, without realization, without knowing, without form, without marks. Then how could there be someone who attains Bodhi?”
Shariputra asked Manjushri:
“Regarding the Dharma realm, does the Buddha not realize Unsurpassed Complete and Perfect Enlightenment?”
Manjushri replied:
“Shariputra! He does not realize it. Why? Because the World-Honored One is itself the Dharma realm. If the Dharma realm were used to realize the Dharma realm, that would be a dispute. Shariputra! The characteristic of the Dharma realm itself is Bodhi. Why? Because within that Dharma realm there is no characteristic of sentient beings, since all dharmas are empty. All dharmas being empty is Bodhi, because there is no duality and no discrimination.
Shariputra! Within non-discrimination there is non-knowing. If there is non-knowing, then there is no speech. Without the characteristic of speech, it is neither existence nor non-existence, neither knowing nor not knowing. All dharmas are likewise so. Why? Because all dharmas cannot be seen as having a location and have no fixed nature. Therefore, even the appearance of the mark of grave offenses is inconceivable. Why? Because the true reality of all dharmas cannot be destroyed.
Thus, grave offenses are also not an inherent nature. They do not cause one to be born in heaven, fall into hell, or enter Nirvana. Why? Because all karmic conditions abide in ultimate reality; there is no coming, no going, no cause, and no effect. Why? Because the Dharma realm is boundless, without before and after.
Therefore, Shariputra! If one sees a monk who has committed a grave offense and yet does not fall into hell, and even if one practices purely but does not enter Nirvana, such a monk is neither worthy of offerings nor unworthy of offerings, neither one who has exhausted the outflows nor one who has not exhausted the outflows. Why? Because all dharmas abide in equality.”
Shariputra said:
“What is called the non-retrogressive patience toward the Dharma?”
Manjushri replied:
“Not seeing even the smallest dharma having the characteristic of arising and ceasing is called the non-retrogressive patience toward the Dharma.”
Shariputra asked:
“What is called a monk who is not disciplined?”
Manjushri replied:
“An Arhat who has purified all outflows is called one who is not disciplined. Why? Because all bonds and afflictions have already been extinguished, and there is nothing left to discipline, therefore he is called not disciplined. If the mind and actions are filled with offenses, that is called an ordinary being. Why? Because ordinary sentient beings do not accord with the Dharma realm, therefore they are called offenders.”
Shariputra said:
“Excellent! Now you have skillfully explained to me the meaning of an Arhat who has exhausted the outflows.”
Manjushri said:
“Indeed, indeed! I have exhausted the outflows and am a true Arhat. Why? Because I have cut off the seeking for the path of the Hearers and the Solitary Buddhas. For this reason, I am called one who has realized the exhaustion of the outflows and attained Arhatship.”
The Buddha said to Manjushri:
“When Bodhisattvas sit upon the place of enlightenment, do they awaken to Unsurpassed Complete and Perfect Enlightenment?”
Manjushri replied:
“When Bodhisattvas sit upon the place of enlightenment, there is no awakening to Unsurpassed Complete and Perfect Enlightenment. Why? Because the characteristic of Bodhi is such that there is not even the smallest dharma that can be attained; therefore it is called Unsurpassed Complete and Perfect Enlightenment. Bodhi is without marks—then who can sit, and there is also no one who rises. Therefore, one does not see a Bodhisattva sitting upon the place of enlightenment, nor is there anyone who awakens to Unsurpassed Complete and Perfect Enlightenment.”
Manjushri said to the Buddha:
“World-Honored One! Bodhi itself is the five heinous offenses, and the five heinous offenses themselves are Bodhi. Why? Because Bodhi and the five heinous offenses have no two marks; there is no learning in what is not to be learned, no seeing in what is not to be seen, no knowing in what is not to be known, and no discrimination in what is not to be discriminated. Such a characteristic is called Bodhi. Seeing the characteristics of the five heinous offenses is likewise.
If one says that there is Bodhi and a person who attains it, one should know that such a person is someone with the arrogance of claiming superior attainment.”
At that time, the World-Honored One taught Manjushri:
“You say that I am the Tathagata. Am I truly the Tathagata?”
Manjushri replied:
“No, World-Honored One! I do not say that the Tathagata is the Tathagata. There is no characteristic of Suchness that can be called Suchness, nor is there Tathagata wisdom that can know Suchness. Why? Because the Tathagata and wisdom have no two characteristics; they are empty. Since the Tathagata exists only as a name, how could I say ‘the Tathagata’?”
The Buddha said to Manjushri:
“Do you doubt the Tathagata?”
Manjushri replied:
“No, World-Honored One! I contemplate the Tathagata as having no fixed nature, neither arising nor ceasing; therefore, I have nothing to doubt.”
The Buddha said to Manjushri:
“Do you not say that the Tathagata appears in the world?”
Manjushri replied:
“Yes, it is so.”
“If there is a Tathagata appearing in the world, then the entire Dharma realm also appears…”
The Buddha said to Manjushri:
“Do you think that the Buddhas as numerous as the sands of the Ganges enter Nirvana?”
He replied:
“The Buddhas have one characteristic, yet it is inconceivable!”
The Buddha said to Manjushri:
“Indeed, indeed. The Buddha has one characteristic, but it is inconceivable.”
Manjushri said:
“World-Honored One! Is the Buddha abiding in the world?”
The Buddha said:
“Indeed, it is so.”
Manjushri said:
“If the Buddha abides in the world, then the Buddhas as numerous as the sands of the Ganges will also abide in the world.”
— oOo —
MAÑJUŚRĪ’S EXPLANATION OF THE MAHĀ PRAJÑĀPĀRAMITĀ SUTRA
VOLUME TWO
At that time, Ānanda stood up, bared his right shoulder, knelt on the ground, and addressed the Buddha:
“World-Honored One! For what reason did the earth move in six ways?”
The Buddha said:
“Because I have explained the characteristics of the field of merit as not being different, this sign has appeared. In the past, in this very place, the Buddhas also explained the characteristics of the field of merit in order to benefit sentient beings, causing the worlds in the ten directions to also shake in the six ways as such.”
Śāriputra said:
“World-Honored One! Mañjuśrī is inconceivable. Why?
Because the Dharma characteristics that he expounds are inconceivable?”
The Buddha said to Mañjuśrī:
“Indeed, as Śāriputra has said, this is truly the inconceivable characteristic.”
Mañjuśrī said to the Buddha:
“World-Honored One! The inconceivable cannot be spoken of, and the conceivable also cannot be spoken of. Thus, the nature of both the conceivable and the inconceivable cannot be spoken of. All characteristics of sound are neither conceivable nor inconceivable.”
The Buddha asked:
“Have you entered the inconceivable samādhi?”
Mañjuśrī replied:
“No, World-Honored One! I am inconceivable. I do not see a mind that can be conceived of; then how could it be said that I have entered the inconceivable samādhi? When I first generated the aspiration, I wished to enter that concentration, but now when I contemplate it, there is no characteristic in the mind by which to enter samādhi. It is like a person who has practiced archery for a long time and becomes skilled. Afterwards, even without single-minded intention, because of long practice, his arrows strike the target accurately. I am the same. When I first learned the inconceivable samādhi, I focused my mind on one condition. Through long practice, it became accomplished. Now there is no longer any thought-mind that constantly remains abiding in concentration.”
Śāriputra asked Mañjuśrī:
“Is there also a supremely wondrous, tranquil, extinct samādhi?”
Mañjuśrī answered:
“If there is an inconceivable samādhi, then why do you ask whether there is a tranquil and extinct samādhi? In my view, the inconceivable samādhi itself cannot be attained, so why ask whether there is a tranquil and extinct samādhi?”
Śāriputra asked:
“Is the inconceivable samādhi unattainable?”
Mañjuśrī replied:
“A conceivable samādhi has characteristics that can be attained, but an inconceivable samādhi has characteristics that cannot be attained. All sentient beings have accomplished the inconceivable samādhi. Why? Because all characteristics of mind are precisely not mind, and therefore it is called the inconceivable samādhi. Thus, the characteristics of all sentient beings and the characteristics of the inconceivable samādhi are the same, without distinction.”
The Buddha praised Mañjuśrī:
“Excellent! With the Buddhas, you have planted wholesome roots and purified your practice of the holy life; therefore you are able to explain this profound samādhi. Now you abide in Prajñāpāramitā.”
Mañjuśrī replied:
“If I abide in Prajñāpāramitā, then to say so would mean there is a thought-characteristic, and therefore I would abide in the notion of self. If someone abides in the notion of existence and the notion of self, then Prajñāpāramitā would have a location. If Prajñāpāramitā abides in emptiness, that too is the notion of self, and is also called a location. Leaving behind the notion of self and location means abiding in a place where there is no place of abiding, just as the Buddhas abide in the peaceful, extinct realm of calmness, which is not a realm that can be conceived.
Thus, the inconceivable is called the abode of Prajñāpāramitā. The abode of Prajñāpāramitā is that all phenomena are without characteristics; all phenomena are without creation. Prajñāpāramitā itself is the inconceivable. The inconceivable itself is the Dharma realm. The Dharma realm itself is without characteristics. The absence of characteristics itself is the inconceivable. The inconceivable is Prajñāpāramitā. Prajñāpāramitā and the Dharma realm are not two and not different. Not two and not different is the Dharma realm. The Dharma realm is without characteristics. Without characteristics is the realm of Prajñāpāramitā. The realm of Prajñāpāramitā is the realm of the inconceivable. The realm of the inconceivable is the realm of non-arising and non-ceasing. The realm of non-arising and non-ceasing is the realm of the inconceivable.”
Mañjuśrī said:
“The realm of the Tathāgata is the realm in which the self has no two characteristics. Therefore, cultivating Prajñāpāramitā does not seek Bodhi. Why? Because the characteristic of Bodhi is separation; it is Prajñāpāramitā.
World-Honored One! If one knows the characteristic of self but does not cling to it; not knowing and not clinging are what the Buddha realizes. The inconceivable, not knowing, and not clinging are what the Buddha realizes. Why? Because when one clearly understands that the original nature has no characteristics, how can one transform the Dharma realm? If one knows that the original nature cannot be obtained and does not cling, then there is no thing. If there is no thing, then there is no location, no place of reliance, and no place of abiding. No place of reliance and no place of abiding are non-arising and non-ceasing. Non-arising and non-ceasing are the merit of conditioned and unconditioned phenomena. If one knows this, then there are no mental thoughts. If there are no mental thoughts, then how can one know the merit of conditioned and unconditioned phenomena? Not knowing this is the inconceivable. The inconceivable is what the Buddha realizes; it is neither grasped nor not grasped.
One does not see the characteristics of the three times: past, present, and future. One does not cling to arising, ceasing, and activities; one is neither annihilation nor permanence. Knowing in this way is called right wisdom. Inconceivable wisdom is like empty space. It is neither this nor that, incomparable, neither good nor bad, without characteristics and without appearance.”
The Buddha said to Mañjuśrī:
“If one knows in this way, it is called non-retrogressive wisdom.”
Mañjuśrī said:
“Unconstructed wisdom is called non-retrogressive wisdom. It is like a piece of gold: first it is struck with a hammer in order to know whether it is good or bad. If it is not struck, it cannot be known. The characteristic of non-retrogressive wisdom is also like this: without thought, without attachment, without arising, without creation, fully unmoving, without birth and without death, appearing just as it is.”
At that time, the Buddha said to Mañjuśrī:
“As the Tathāgatas themselves speak of their own wisdom, who can believe it?”
Mañjuśrī replied:
“Such wisdom is neither a Dharma of Nirvāṇa nor a Dharma of birth and death. It is the practice of tranquility; it is the practice of non-movement. It does not eliminate greed, anger, and ignorance, nor is it that it does not eliminate them. Why? Because there is no exhaustion and no extinction; it is not separation from birth and death, nor is it not separation. It is not cultivating the path, nor is it not cultivating the path. A person who understands this is called one with right faith.”
The Buddha said to Mañjuśrī:
“Excellent! As you have said, you have deeply understood this meaning.”
At that time, Mahākāśyapa said to the Buddha:
“World-Honored One! If such a profound right Dharma is spoken, who in the future age will be able to believe, understand, hear, receive, and practice it?”
The Buddha said to Kāśyapa:
“The monks, nuns, male lay disciples, and female lay disciples in today’s assembly who hear this sutra, as well as those in the future who hear this Dharma, will all be able to believe and understand the profound Prajñāpāramitā. They will also be able to recite it, believe and understand it, uphold it, and explain and distinguish it for others.
It is like a wealthy elder who loses a precious maṇi jewel and becomes sorrowful and distressed, but later finds it again and becomes extremely joyful. Thus, Kāśyapa, the monks, nuns, male lay disciples, and female lay disciples are the same. Even if they have faith and joy, if they do not hear the Dharma they still give rise to suffering. If someone, upon hearing it, believes, understands, and upholds it, constantly delights in reading and reciting it, and his heart is greatly joyful, then you should know that such people have seen the Buddha and have drawn near to and made offerings to the Buddhas.”
The Buddha said to Kāśyapa:
“It is like on the Heaven of the Thirty-Three, when the Pārijāta tree first appears, all the heavenly beings who see the tree become very joyful, because before long the tree will bloom. If monks, nuns, male lay disciples, and female lay disciples hear Prajñāpāramitā and believe and understand it, they are the same. Before long, these people will open and expand all Buddha-Dharmas.
In the future age, any monk, nun, male lay disciple, or female lay disciple who hears Prajñāpāramitā and believes, receives it, recites it, and whose mind does not retreat or regret should know that this person was already in this assembly and heard and received this sutra. If possible, they should also spread it and widely teach it to people in cities, villages, and communities. Such people are protected and remembered by the Buddhas.
Thus, in this profound Prajñāpāramitā, whoever believes in and delights in it without doubt should know that such people have, in the past with the Buddhas, cultivated and planted wholesome roots. It is like someone stringing pearls who suddenly encounters a truly precious maṇi jewel and becomes delighted. You should know that this person must certainly have seen a maṇi jewel before.
Thus, Kāśyapa, if there are good men and good women who practice other teachings and suddenly hear the profound Prajñāpāramitā and give rise to great joy, they are like the person who obtained the maṇi jewel. You should know that such people have heard Prajñāpāramitā before. If sentient beings hear the profound Prajñāpāramitā, give rise to faith and acceptance, and experience great joy, then these people have also drawn near to countless Buddhas, heard, and practiced Prajñāpāramitā.
It is like someone who previously traveled through and saw a certain village or city. Later, when another person praises that city as having gardens, many ponds, streams, flowers, fruits, trees, and men and women, all pleasing and delightful, the person who has seen it becomes very joyful upon hearing this.
Again, when he hears that the gardens of that city are beautifully adorned with various flowers, sweet fruits, ponds and streams, and many precious and beautiful jewels, all extremely delightful, and he hears this again and becomes joyful, then one should know that he has seen such things before.
Any good man or good woman who hears Prajñāpāramitā, believes and accepts it, is always joyful, delights in hearing it without weariness, and encourages others to speak of it should know that this person has previously followed Mañjuśrī in the assembly to hear Prajñāpāramitā.”
Kāśyapa said to the Buddha:
“World-Honored One! If there are good men and good women who, in the future age, hear this profound Prajñāpāramitā and have faith, delight, hear, and receive it, then one should know that in past times they have also heard and practiced it.”
Mañjuśrī said to the Buddha:
“World-Honored One! The Buddha has said that all phenomena are without characteristics, without creation, and are the supreme tranquility and extinction. Good men and good women who can clearly understand this meaning, and then proclaim this meaning, are praised by the Tathāgatas. Without contradicting the characteristics of Dharma, this is what the Buddha speaks of as the flourishing characteristic of Prajñāpāramitā. It is also called the complete flourishing of all Buddha-Dharmas, penetrating the true characteristics, beyond conception and measurement.”
The Buddha said to Mañjuśrī:
“In the past, when I practiced the Bodhisattva path, I cultivated wholesome roots and wished to abide in the irreversible stage; I needed to learn Prajñāpāramitā. To realize unsurpassed complete perfect enlightenment, one must learn Prajñāpāramitā. Good men and good women who wish to understand all characteristics of Buddha-Dharma, and wish to know that the minds and realms of all sentient beings are the same, should learn Prajñāpāramitā.”
Mañjuśrī replied:
“To learn all Buddha-Dharmas completely and without obstruction, one should learn Prajñāpāramitā. To learn all the auspicious marks, dignified manners, and countless Dharma forms when the Buddha attains unsurpassed complete perfect enlightenment, one should learn Prajñāpāramitā. To know all Buddhas who realize unsurpassed complete perfect enlightenment, all Dharma forms, and all dignified manners, one should learn Prajñāpāramitā.
Why? Because within the Dharma of emptiness, one does not see Buddhas or Bodhi.
Good men and good women who wish to know such characteristics without doubt should learn Prajñāpāramitā. Why? Because Prajñāpāramitā does not see phenomena as having birth, death, defilement, or purity. Therefore, good men and good women should learn Prajñāpāramitā.
To know that all phenomena do not have characteristics of past, present, or future, one should learn Prajñāpāramitā. Why? Because the nature and characteristics of the Dharma realm have no three times.
To know that all phenomena enter equally into the Dharma realm, with a mind free of obstruction, one should learn Prajñāpāramitā.
To realize the three turnings and twelve aspects of the Dharma wheel by oneself, without attachment, one should learn Prajñāpāramitā.
To attain loving-kindness that encompasses and helps all sentient beings without limitation, while not thinking there is a characteristic of sentient beings, one should learn Prajñāpāramitā.
To attain freedom from dispute with all sentient beings while not grasping the characteristic of non-dispute, one should learn Prajñāpāramitā.
To know the Ten Powers, the Fearlessnesses, the abiding wisdom of the Buddha, and unobstructed eloquence, one should learn Prajñāpāramitā.”
At that time, Mañjuśrī said to the Buddha:
“World-Honored One! I contemplate the true Dharma: it is unconditioned, without characteristics, without attainment, without benefit, without birth, without death, without coming, without going, without a knower, without a seer, without a creator. I do not see Prajñāpāramitā, nor do I see the realm of Prajñāpāramitā. It is neither realization nor non-realization, without conceptual proliferation, without discrimination.
All phenomena are inexhaustible and separated from exhaustion. There is no Dharma of ordinary beings, no Dharma of Śrāvakas, no Dharma of Pratyekabuddhas, and no Dharma of Buddhas. There is neither attainment nor non-attainment. There is no abandoning of birth and death, no realization of Nirvāṇa, neither conceivable nor inconceivable, neither doing nor not doing.
If the characteristics of Dharma are such, then if one does not know them, how can one learn Prajñāpāramitā?”
The Buddha said to Mañjuśrī:
“If one knows the characteristics of all phenomena in this way, it is called learning Prajñāpāramitā. Any great Bodhisattva who wishes to learn the self-mastery samādhi of Bodhi, after attaining that samādhi, will have light shine throughout all profound Buddha-Dharmas, know the names of all Buddhas, and know and penetrate the worlds of the Buddhas without obstruction. Therefore, one should learn according to what Mañjuśrī has explained in Prajñāpāramitā.”
Mañjuśrī said to the Buddha:
“World-Honored One! What is called Prajñāpāramitā?”
The Buddha said:
“Prajñāpāramitā has no shore, no boundary, no name, no characteristics, no contemplation, no place to return to or rely upon, is not an island, has no sin, no merit, no darkness, and no brightness. It is like the Dharma realm, without boundaries and without limitations or numbers. This is called Prajñāpāramitā.
It is also called the practice-place of great Bodhisattvas. It is neither a practice-place nor a non-practice-place. All enter the One Vehicle and this is called the non-practice-place. Why? Because it is without thought and without creation.”
Mañjuśrī said to the Buddha:
“World-Honored One! How should one cultivate practice in order to quickly attain unsurpassed perfect enlightenment?”
The Buddha said:
“By following the teachings spoken in Prajñāpāramitā, one can quickly attain unsurpassed complete perfect enlightenment. There is also the One-Act Samādhi. If good men and good women cultivate this samādhi, they can also quickly attain unsurpassed complete perfect enlightenment.”
Mañjuśrī said to the Buddha:
“World-Honored One! What is the One-Act Samādhi?”
The Buddha said:
“Taking the single characteristic of the Dharma realm as the condition and closely abiding with the Dharma realm is called the One-Act Samādhi.
If good men and good women wish to enter the One-Act Samādhi, they should first hear Prajñāpāramitā and cultivate according to it. Afterwards they can enter the One-Act Samādhi, just as they rely on the Dharma realm: without regression, without destruction, inconceivable, unobstructed, and without characteristics.
If good men and good women wish to enter the One-Act Samādhi, they should dwell in a quiet place, relinquish the mind, abandon distractions, not cling firmly to appearances, bind the mind to one Buddha, and exclusively recite that Buddha’s name. According to the direction where that Buddha resides, they should sit upright facing that direction and continuously recite the Buddha’s name.
Then, in that very moment of mindfulness, they can see the Buddhas of the past, present, and future. Why? Because the merit of recollecting one Buddha is infinite and boundless, equal to the merit of recollecting countless Buddhas. That merit is one and inconceivable.
The Buddha-Dharma is equal, without distinction. All are carried by suchness, all attain supreme right enlightenment, and all possess immeasurable merit and immeasurable eloquence.
Thus, the practitioner of the One-Act Samādhi is one who clearly knows that the Dharma realms of the Buddhas, as numerous as the sands of the Ganges, have no differentiating characteristics.
The Venerable Ānanda, through hearing the Buddha’s Dharma, attained the ability of total retention, eloquence, and wisdom. Among the Śrāvakas, although he was supreme, he still abided within measure and limitation. If one attains the One-Act Samādhi, then regarding the Dharma gates of all sutras, one can clearly distinguish them, awaken with certainty without obstruction, and continuously speak with wisdom and eloquence day and night without interruption. Compared with Ānanda’s learning and eloquence, even a hundred thousand parts would not equal one part of that person.”
A great Bodhisattva should think:
“How can I quickly attain the One-Act Samādhi, the inconceivable merit, and immeasurable renown?”
The Buddha said:
“A great Bodhisattva should remember the One-Act Samādhi, always diligently strive, and not be lazy. Thus, by gradually cultivating step by step, one can enter the One-Act Samādhi and attain inconceivable merit. Except for those who slander the true Dharma, lack faith, or have heavy evil karmic obstacles, there is no one who cannot enter the One-Act Samādhi.
Furthermore, Mañjuśrī, it is like someone who obtains a maṇi jewel and gives it to a jeweler for examination. The jeweler replies: ‘This is a priceless maṇi jewel.’ The person who obtained the jewel requests: ‘Please polish and refine this jewel for me, but do not let it lose its color and radiance.’
When the jeweler finishes polishing it, the color of the jewel shines brilliantly, illuminating everywhere, transparent both inside and out.
Mañjuśrī! If there are good men and good women who cultivate the One-Act Samādhi, they will attain inconceivable merit and immeasurable renown. During their cultivation, by knowing the characteristics of all phenomena and penetrating them without obstruction, their merit will increasingly grow.”
Likewise, Mañjuśrī, just as the light of the sun shines everywhere, without the characteristic of diminishing, if one attains the One-Practice Samādhi, then all merits and virtues are fully complete, without any deficiency. Likewise, attaining the One-Practice Samādhi illuminates the Buddha Dharma, just like the light of the sun.
Mañjuśrī! The teachings that I have spoken are all of one taste: the taste of being free from attachment, the taste of liberation, the taste of cessation. Any good man or good woman who attains the One-Practice Samādhi, whatever they explain is also of one taste: the taste of being free from attachment, the taste of liberation, the taste of cessation. Following the true Dharma, there will be no erroneous characteristics.
Mañjuśrī! If a great Bodhisattva attains this One-Practice Samādhi, then possessing the complete assisting practices of the Path, they will quickly realize Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment).
Furthermore, Mañjuśrī! If a great Bodhisattva does not see that the Dharma realm has even a single characteristic of discrimination, then they will quickly realize the inconceivable characteristics of Anuttara-samyak-saṃbodhi. Within that Bodhi, there is also no becoming a Buddha. Whoever knows this will quickly attain Anuttara-samyak-saṃbodhi. If one believes that all dharmas are Buddha dharmas, without giving rise to fear or doubt, such a patient person will quickly realize Supreme Bodhi.
Mañjuśrī said to the Buddha:
“World-Honored One! Is it through such causes and conditions that one quickly realizes Supreme Perfect Enlightenment?”
The Buddha said:
“Realizing Anuttara-samyak-saṃbodhi is not obtained through causes, nor is it obtained without causes. Why? Because the inconceivable realm is neither obtained through causes nor obtained without causes. Any good man or good woman who hears this teaching and does not give rise to laziness should be known as someone who has already planted wholesome roots in the past. Therefore, monks and nuns who hear the profound Prajñāpāramitā and do not become frightened immediately leave the household life following the Buddha. If male or female lay practitioners hear this profound Prajñāpāramitā, and their minds are free from fear and harm, they will immediately accomplish the true place of refuge.”
Mañjuśrī! If there is any good man or good woman who does not cultivate this profound Prajñāpāramitā, then they are not cultivating the Buddha Vehicle; just as the great earth is the basis upon which all medicinal plants grow. Mañjuśrī, great Bodhisattvas are likewise so; all roots depend upon Prajñāpāramitā to increase and grow, and with regard to Anuttara-samyak-saṃbodhi, there is no error.
At that time, Mañjuśrī said to the Buddha:
“World-Honored One! Among all the villages and cities in this Jambudvīpa, where will such a profound Prajñāpāramitā be taught?”
The Buddha said to Mañjuśrī:
“Now, in this assembly, if there is someone who hears Prajñāpāramitā and makes the vow: ‘In future lives, may I always be in accordance with Prajñāpāramitā,’ through this faith and understanding, in future lives they will be able to hear this sutra. You should know that this person cannot rejoice and receive it through only a small amount of wholesome roots.”
Mañjuśrī! If there is any good man or good woman who listens to this Prajñāpāramitā from you, you should say to them: ‘Within this Prajñāpāramitā, there is no Śrāvaka Dharma, no Pratyekabuddha Dharma, no Bodhisattva Dharma, no Buddha Dharma, and there is also no Dharma of ordinary beings, arising and ceasing, and so forth.’
Mañjuśrī said to the Buddha:
“World-Honored One! If monks, nuns, male lay practitioners, or female lay practitioners come and ask me: ‘How does the Tathāgata teach Prajñāpāramitā?’ I will answer: ‘All dharmas have no characteristic of disputation; how then could the Tathāgata teach Prajñāpāramitā? Why? Because no dharma can be seen that can engage in dispute, and there is also no consciousness of sentient beings that can know.’”
“Furthermore, World-Honored One! I will speak of ultimate reality. Why? Because the characteristics of all dharmas enter together into ultimate reality. An Arhat does not have any uniquely superior dharma. Why? Because the Dharma of an Arhat and the Dharma of ordinary beings are neither one nor different.”
“World-Honored One! Speaking Dharma in this way means there are no sentient beings who have attained, are attaining, or will attain Nirvāṇa. Why? Because there is no fixed characteristic of sentient beings.”
Mañjuśrī said:
“If someone wishes to hear Prajñāpāramitā, I will say to them as follows: If there is someone who hears it but does not remember, does not grasp, does not hear, and does not attain, like an illusionary person without discrimination, then speaking in this way is true Dharma teaching. Therefore, the listener should not give rise to attachment to two characteristics; without abandoning all views, cultivate the Buddha Dharma; do not hold onto the Buddha’s Dharma, and do not abandon the Dharma of ordinary beings. Why? Because the characteristics of the two dharmas—the Buddha and ordinary beings—are both empty, and there is neither grasping nor abandoning.”
“If someone asks me, I will say: ‘Comfort in this way, establish in this way.’ Good men and good women should ask in this way; abiding with an unwavering and undiminished mind, they should accord with the characteristics of Dharma and follow Prajñāpāramitā in teaching.”
At that time, the World-Honored One praised Mañjuśrī:
“Excellent, excellent! It is just as you have said! If any good man or good woman wishes to behold all Buddhas, they should learn Prajñāpāramitā in this way. If they wish to draw near to all Buddhas and make offerings according to Dharma, they should learn Prajñāpāramitā. If they wish to say that the Tathāgata is their World-Honored One, they should learn Prajñāpāramitā. If they wish to say that the Tathāgata is not their World-Honored One, they should also learn Prajñāpāramitā. If they do not wish to attain Anuttara-samyak-saṃbodhi, they should learn Prajñāpāramitā. If they do not wish to attain Supreme Bodhi, they should also learn Prajñāpāramitā. If they wish to accomplish all samādhis, they should learn Prajñāpāramitā. If they do not wish to accomplish all samādhis, they should also learn Prajñāpāramitā. Why? Because samādhi is uncreated, has no differentiated characteristics, and all dharmas neither arise nor emerge. If they wish to know that all dharmas are merely names, they should learn Prajñāpāramitā. If they wish to know that all sentient beings cultivate the Bodhi path without seeking the characteristic of Bodhi and with minds that do not regress, they should learn Prajñāpāramitā. Why? Because all dharmas are the characteristic of Bodhi. If they wish to know all characteristics of action and non-action of sentient beings, and that the characteristic of non-action itself is Bodhi, Bodhi is the Dharma realm, the Dharma realm is ultimate reality, and their minds do not regress, they should learn Prajñāpāramitā. If they wish to know that all Tathāgatas possess miraculous transformations, are without characteristics and without obstacles, and that there is no other method than learning Prajñāpāramitā, they should learn Prajñāpāramitā.”
The Buddha said to Mañjuśrī:
“If monks, nuns, male lay practitioners, or female lay practitioners wish not to fall into evil destinies, they should learn Prajñāpāramitā. Even if it is only a four-line verse, if they uphold it, recite it, follow it, and explain the true characteristics to others, then one should know that such a person will certainly attain Anuttara-samyak-saṃbodhi and abide in the Buddha realm. If someone hears Prajñāpāramitā and is not afraid, having faith and understanding, know that this person will receive the Buddha’s confirmation. Receiving the Buddha’s confirmation means they will practice the Great Vehicle Dharma Seal of the Buddha. Good men and good women who learn this Dharma Seal will transcend the evil paths and will not enter the paths of Śrāvakas or Pratyekabuddhas, because they have already surpassed them.”
At that time, Śakra, Lord of the Thirty-Three Heavens, used heavenly fragrant flowers such as Utpala flowers, Kumuda flowers, Puṇḍarīka flowers, heavenly Māndārava flowers, along with heavenly sandalwood fragrance and various other powdered fragrances, various gold, silver, and precious jewels, and heavenly music, all arising together, to make offerings to Prajñāpāramitā, all Tathāgatas, and Mañjuśrī.
After scattering fragrant flowers and making offerings, he made the vow:
“May I always be able to hear the Dharma Seal of Prajñāpāramitā.”
Śakra, Lord of the Thirty-Three, also vowed:
“May all good men and good women in Jambudvīpa always be able to hear this sutra and firmly believe in the Buddha Dharma. May all of them attain faith and understanding, uphold it, recite it, and teach it to others, receiving the protection of all heavenly beings.”
At that time, the Buddha said to Śakra:
“O Kāśika, it is so! Those good men and good women will certainly attain the Bodhi of all Buddhas.”
Mañjuśrī said to the Buddha:
“World-Honored One! The benefits and merits received by good men and good women who uphold Prajñāpāramitā in this way are immeasurable.”
At that moment, through the Buddha’s spiritual power, the entire great earth shook in six ways. Immediately, the Buddha smiled and emitted a great light that illuminated the entire trichiliocosm.
Mañjuśrī said to the Buddha:
“World-Honored One! Is this the sign of the Prajñāpāramitā seal of the Tathāgata?”
The Buddha said to Mañjuśrī:
“Indeed. When Prajñāpāramitā is spoken completely, this sign always appears, because the seal of Prajñāpāramitā causes those who uphold it not to praise or criticize. Why? Because the Dharma Seal has no characteristics and therefore cannot be praised or criticized. Now I use this Dharma Seal so that the heavenly Māras cannot harm them.”
After hearing the Buddha speak Prajñāpāramitā, all heavenly beings, Bodhisattvas, and the four assemblies rejoiced and respectfully put it into practice.